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CLASS  0F1886;PH.D.  THE  JOHNS  HOPKINS  UNIVERSITY 


OF   THE 

OWVERSiniY  OF  WMM  CARffiUNA 

TIE  WEEKS  COLILECTTON 

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i  !         1,5  tail 


DIVISIONS. 


A  SERMON  PREACHED  BY  REV.  A.  L.  CROUSE,  IN  St.  STEPHEN'S 
E.  L.  CHURCH,  CATAWBA  COUNTY,  N.  C,  NOV.  15,  1903. 


PUBLISHED  BY  REQUEST  OF  MANY  MEMBERS  OF  THE  CONGREGA- 
TION, AND  SOLD  AT  FIVE  CENTS  A  COPY 


(O). 


1903 
A.  L  GROUSE  &  SON,  Printers 

Tayloksvili.e,  N.  C, 


SOME  THEOLOGICAL  NOTES. 


[I  have  been  requested  to  print  the  notes  which  I  have  used 

n  my  teaching  the  doctrine  of  the  election  of  grace.     The  reason 

'ven    is   that,  some    people,     either    ignorantly    or    maliciously, 

Tave  misrepresented   my  position   and  teaching,  by  spreading  it 

>.broad  that  I  hold  an  election  aside  from  Christ,  and  that  I  believe 

id  teach,  that,  from  eternity,  some  people  were  foreordained  to 

3  saved  and  that  others   were  foreordained   to  be  lost.       These 

otes  show  that  both  assertions  concerning  me  are  incorrect.     If 

Iny  wish  further  explanation  they  are  invited  to  apply  to  me  for 
;,  and  not  to  those  who  do  not  know  or  to  those  who  seek  to 
.lisrepresent  my  position.  If  it  is  necessary  to  defend  the  doc- 
••'mes  herein  set  forth,  I  will  do  it.  A.  L.  Grouse.] 

Sources  of  Salvat Ion. 


The  Sources  of  Salvation  are  the  acts  of  divine   Grace  upon 

hieh  the  eternal   salvation  of  man  depends.       All  three  persons 

'the  Godhead  have  been   occupied  in  procuring  human  salvation, 

le  Father   loves   those  who  have  fallen:    the  Son   redeems  those 

o  have  been  loved;  and  tb.2  Holy  Ghost  calls  and  teaches  those 

:  10  have  been  redeemed.     John  3:  lf>:  1  Tim.  2:  4. 

Book  of  Concord,  110.417,41s,  (20,  333,834).  Sehmid  277. 


We  treat  61  the  sources  of  Salvation  as  follows: 

I.  Of  the  B<  m\   Isnm  of  God  the  Father  toward  fallen  man  who 
is  to  be  delivered  and  bles  ..7: 

II.  Of  the  Fraternal  Redemption  by  Christ; 

III.  Of  the  Grace  of  the  Holy  Spirit  in  the  application  of  Re- 
detn  ptixyn. 

The  Benevolence  ot  God. 

This  is  the  gracious  will  of  God  to  deliver  fallen  men  from 
their  ruined  condition.  This  gracious  will  determined  the  plan 
in  eternity.  In  time  this  will  has  been  announced,  and  the  plan 
has  become  operative.  Gen.  3;  15.  The  gracious  will  of  God  is 
characterized  as:  a.  Gratuitous  and  free.  Gal.  3;  22:  Rom.  11 
32:  8;  32,  b.  Impartial.  Acts  10;  34,35:  Rom.  2;  11:  Col.  3 
25,  e.  Sincere  and  earnest.  Ezek.  18;  23,  32:  33;  11:  2  Pet.  3;  9 
d.  Efficacious.  Rom.  2:4,  e.  Not  absolute,  but  conditioned  it 
Christ.  John  3;  16:  1  Tim.  2;  6:  Rom.  5:  8.  Sch.  278— 281 
285 — 291,  [1 — 11]. — Note — Much  found  in  this  space  last  referre 
to  is  incorrect. 


i 


The  Election  of  Grace. 

DIFFERENCE  AND  DEFINITION  OF  FOREKNOWLEDGE  AND 
ELECTION, 

.      A 

1.  There  is  a  distinct  difference  between  prcescientia  and  p, 
le  iinatio.  ■  ••'  the  foreknowledge  and  election  of  God. 

2.  To .  foreknowledge  of  God  is  that  by  which  he  knows 
things  before  they  occur.     Dan.  2;  28.  B.  C.  583,  711,  (498,62 

3.  The   foreknowledge  of  God  extends  to  all  creatures,  ti{ 
good  and   bad:    namely  he  sees  and  knows  all   things,  that  whiiaui 
now  occurs  or  will  occur,  whether  it  be  good  or  bad:  since,  befiMwiici 
God,  all  things,  whether  they  he  past  or  future,  are  manifest  ;|[«fe,, 


:sent.  Matt.  10;  29:  Fs.  139',  16:  Is.  37;  28,  and  evcrwhere  the 
•iptures  declare  the  omniscience  and  omnisapxence  of  God. 
3  583,  711,(496,62.3). 

4.  The  foreknowledge  of  God  is  neither  the  beginning  nor 
cause  of  evil.      It  does  not  facilitate  or  promote   it,   but  it 

'ertheless  prescribes  certain  limits  and  assigns  definite  bounds 
it.     The  wicked,  perverted  will  of  the  devil  and  of  men  is  the 
ise   of  evil.     Hosea  13;  9:  Ps.  5;  4.     B  C  588,  711,  712,  (496, 
[).     Sch  284,  285,  Obs  II. 

5.  The  foreknowledge  of  God  is  a  correlate  of  the  sovereign- 
f  God.     Is.  46;  10:  48;  3:  3;  10,  11:  Bom.  9:  19,  20, 

B 

1.  Election  is  the  ordination  of  God  unto  salvation.  It  is  a 
ise  which  procures,  works,  facilitates,  and  promotes  our  salva- 
n  and  whatever  pertains  to  it.  Eph.  1;  4,  5:  Acts  13;  48.  B 
11,  712,  (624).     Sch  294,  Quen.  (Ill  19). 

2.  The  eternal  election  of  God  does  not  pertain  alike  to  the 
id  and  bad,  but  only  to  the  children  of  God,  who  were  elected 
I  ordained  to  eternal  life  before  the  foundation  of  the  world, 
h.  1;  4,  5,  11:  x\cts  13;  48:  1  Thess.  5;  9:  Rom.  8;  28—30:  .John 

18:  15;  16,  19:  2  Thess.  2;  13:  Rom.  9;  15,  16:  11:  5,  6:  John 
28,  29.     B  C  583,  711,  (496,  624).     Hutter's  Com.  110,  1. 

3.  There  are  two,  and  only  two,  causes  of  election;  viz,,  the 
ce  of  God  and  the  merit  of  Christ.     1  Thess.  5;  9:  Eph.  1 ;  4_7: 

.m.  11;  5,  6.     B  G  586,  (499).     Sch  294,  (e)— partly  incorrect. 

4.  In  its  relation  to  redemption,  the  election  of  God  is  a 
sequence  of  redemption  and  belongs  to  it.  Eph.  1;  4 — 7.  B 
13,  714.  (626). 

5.  In  treating  of  calling  in  its  relation  to  election  it  must 
maintained  that  God  has  one  earnest,  efficient  call,  through  his 
rd,  which  is  made,  not  to   the  elect  only,  but  to  all,  because  all 

redeemed.      Matt,  22;  3,  4:  Luke  24;  47:    Rom.  8;  30.     B  G 


714—717,  (627—630). 

6.  As  the  election  of  God  is  unto  salvation,  so  is  it  in  th 
same  way  unto  whatever  pertains  to  it:  viz.,  unto  calling,  illimrina 
tion,  repentance,  faith,  justification,  the  cross,  perseveranc* 
sanctification,  etc.  Rom!  8;  28—39:  John  10.  27—29:  15;  1(1,1'. 
Acts  13;  48:  Rom.  9;  11,  15,  16,  23:  2  Thess.  2:  13:  2  Tim,  1. 
B  C  712,  713,  714,  718,  719,  (624,  62G,  (127,  631,  632). 

7.  The  election  of  God  is  a  mystery  which  we  cannot  unde 
staud,  and  which  we  should  not  attempt  to  pry  into.  Some  thin< 
concerning  it  he  has  revealed,  and  these  we  may  and  should  knoi 
Rom.  11;  33,  34.      B  C  714,  716,  718,  720,  721,  (627,  629,  63 

633,  634,  635). 

8.  The  term  election  is  used  in  only  one  sense:  that  is, 
applies  to  the  good  and  beloved  people  of  God.  It  is  not  used 
both  a  narrower  and  wider  sense.  In  the  Confessions  son 
words,  as  regeneration,  are  used  in  both  a  narrower  and  a  wid 
sense,  but  it  is  always  so  stated.  The  Confessions  make  no  su 
statement  about  election.     B  C.  Art.  on  Election. 

9.  Referring  to  redemption  the  "eight  points"  treat  of  t 
whole  human  race.  Referring  to  election  as  a  consequence 
redemption,  they  treat  of  the  good  and  beloved'  people  of  G 
alone.     B  C  713,  714,  (626,  627). 

10.  The  elect  are  those  who  are  written  in  Christ  the  book 
life,   and  who  hear  his  voice  and  follow   him.      Eph.  1;  11, 
Joh  10;  27,  28.     B  C.  713,  714,  716,  722,  823,  (626,  627,  6 

634,  635). 

11.  Their  evidence  of  election  is  their  faith  in  God's  pron 
es  of  grace  and  their  belief  of  the  truth  as  it  is  in  Christ  Jet 
Rom.  15;  4:  2  Tim.  2;  19:  John  10;  28:  Luke  11;  11—13:  Join 
37:  2  Thess.  2;  13,  14.     B  C  722,  727,  (635,  639,  640). 

[Quotations  from  B.  C.  in  parentheses  are  from  New  Marl 
First  Edition:  without  parentheses  from  the  Second  Edition.] 


DIVISIONS. 


A  SERMON  PREACHED  BY  REV.  A.  L.  CKOUSE,  IN  ST.  STKPHKK'S 
E.  L.  CHURCH,  CATAWBA  COUNTY,  N.  C  „  NOV.  r;,  IOo? 


TKXT — Now  I  beseech  you,  brethren,  mark  them  which  cause  divisions  and 
offences  contrary  to  the  doctrine  which  ye  have  learned;  and  avoid  them. 

For  they  that  are  such  serve  not  our  Lord  Jesus  Christ,  but  their  own  belly; 
and  by  good  words  and  fair  speeches  deceive  the  hearts  of  the  simple.  Bom.  i<5. 
17.  t". 

At  one  time,  during  the  days  of  our  Lord's  humilia- 
tion, a  division  occurred  among  his  disciples,  of  which 
we  have  an  account  in  the  sixth  chapter  of  the  Gospel 
according  to  St.  John.  It  was  made  manifest  by  the 
doctrine  of  Jesus,  as  it  was  spoken  by  himself.  He  de- 
livered the  doctrine  of  eating  his  flesh  and  drinking  his 
blood,  and  "many  therefore  of  his  disciples,  when  they 
had  heard  this,  said,  This  is  a  hard  saying;  who  can 
hear  it?"  John  6;  60.  He  simply  asked:  "Doth  this 
offend  you?"  but  did  not  change  his  teaching.  Finally, 
"man}7,  of  his  disciples  went  back  and  walked  no  more 
with  him."  John  6;  66,  He  did  not  call  them  to  return 
and  offer  them  a  compromise.  His  doctrine  was  true 
and  must  stand,  even  though  all  should  leave  him  alone. 

Since  that  day,  there  have  been  many  divisions  among 
those  who  profess  to  be  his  followers.  The  great  ma- 
jority of  these  divisions  have  been  wrong.  None  of 
them  that  are  contrary  to  his  doctrine  are  right,  but  they 
are  sinful.  "Whatsoever  is  not  of  faith  is  sin,"  Rom. 
14;  23,  and,  as  "faith  comes  by  hearing,  and  hearing  by 
the  word   of  God,"  Rom,  10:  17.   a  proper  rule  is  furn- 


2  DIVISIONS. 

ished  for  judging  all  divisions.  Therefore,  lest  there  be 
sin  among  us  on  account  of  a  division,  we  should  "take 
heed  how  we  hear."  Luke  8.  18.  Especially  is  this  so, 
when  we  have  to  do  with  divisions  and  offences  in  a  con- 
gregation of  God's  Church,  such  as  now  confronts  every 
member  of  "our  congregation,  yea;  and  of  the  whole  past- 
orate also.  It  is  right,  or  it  is  wrong.  It  cannot  be  both 
right  and  wrong.  Neither  can  it  be  treated  with  indif- 
ference, lest  silence  give  consent  to  it.  "Let  every  man 
be  fully  persuaded  in  his  own  mind,"  Rom.  14;  5,  be- 
cause "every  idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judgment,"  Matt. 
12;  36.     Let  us  therefore  consider: 

I.  Whether  this  Division  is  Right  or  Wrong; 
II.  Our  Duty. 

This  division  is  right,  if  it  is  in  accord  with  the  doc- 
trine of  the  Bible,  but  it  is  wrong,  it  is  sinful,  if  it  is  a 
division  and  an  offence  contrary  to  the  doctrine  wliicJi  ye 
have  learned.  Have  you,  the  members  of  this  congrega- 
tion, learned  the  true  doctrine?  iTour  former  pastors 
and  your  present  pastor  have  baptized  you  and  your 
children  "into  Christ."  I  have  never  heard  that  you 
found  fault  with  your  former  pastors  about  the  doctrine 
and  administration  of  the  Sacrament  of  Baptism.  And 
I  solemnly  declare  that  I  have  baptized  your  children 
according  to  the  institution  and  command  of  our  Lord 
Jesus  Christ.  I  have  ever  been  read)'  to  baptize  them 
when  you  brought  them  into  the  church,  and  have  not 
spared  my  often  feeble  strength  and  health  to  go  to 
yonr  homes,  by  day  and  by  night,  to  administer  this 
saving  maans  to  your  sick  babes,  that  you  might  have 
assurance,   comfort,   and   hope,  if  the    Lord  should  call 


I  [VISIONS.  3 

them  away. 

When  your  loved  ones  have  been  sick,  even  unto 
death,  I  have  visited  them,  and  spoken  to  them  the  true 
doctrine,  and  prayed  fervently  for  them.  When  some 
of  them  have  been  taken,  I  have  attended  upon  the  last, 
solemn  service,  and  instructed  and  comforted  you  with 
the  pure  doctrine  of  God's  word,  that  "you  sorrow  not 
even  as  others  which  have  no  hope."  I.  Tbess.  4;  13. 

You  have  sent  your  children  to  me  in  the  Sunday- 
school  and  in  the  catechising,  and  I  have  instructed 
them  in  the  doctrine.  Many  of  you  have  thus  learned 
the  doctrine.  Can  any  of  you  thus  instructed  say  that 
you  have  not  learned  the  right  doctrine  of  your  salva- 
tion? I  ask  you  to  think  seriously  of  ike  doctrine  which 
you  have  learned.  If  it  is  true  it  must  not  be  treated 
lightly,  much  less  can  there  be  divisions  and  offences  con- 
trary to  it,  without  danger  to  those  who  cause  them. 

For  nearly  fourteen  )-ears.  I  have  preached  to  you  the 
word  of  truth.  It  has  often  been  pointed  and  fitted 
many  a  case,  but  it  has  never  been  shown  that  it  was 
not  true.  Never  in  all  these  years  has  the  pastor  been 
corrected  in  his  doctrine,  and  he  has  not  been  accused 
to  the  congregation.  Especially  is  this  true,  when  it 
was  necessary  to  speak  very  boldly  during  the  great 
controversy  concerning  the  election  of  grace. 

I  have  administered  the  Sacrament  of  the  Lord's  Sup- 
per according  to  the  institution  and  command  of  Christ, 
and  you  have  received  it  according  to  the  doctrine  which 
you  have  learned  through  your  old  pastors  from  the  Holy 
Scriptures  and  the  Symbolical  Books  of  our  Lutheran 
Church. 

These  things  being  so,  and  they  have  not  been  de- 
nied, there  is  no  cause  here  for  divisions  and  offences,  and 
therefore   they  must  be  contrary   to  the  doctrine  which  ye 


4  DIVISIONS. 

have   learned.       Such  a  cause   or  causes  arc  dangerous, 
because  "Whatsoever  is  not  of  faith  is  sin." 

In  the  trouble  concerning  election,  there  were  no 
charges  of  false  doctrine  preferred  against  the  pastor. 
He  was  accused  of  nothing  more  than  disagreement 
with  the  majority  of  the  members  of  the  Synod,  and,  in 
a  meeting,  they  decided,  that  because  they  were  "noc 
agreed"  with  him  they  could  not  fellowship  him,  and  he 
decided  that  for  the  same  reason  he  could  not  fellowship 
them.  The  conclusion  and  decision  were  mutual,  both 
coming  to  the  same  understanding,  and  it  was  for  this 
cause,  and  not  for  false  doctrine,  that  the  pastor  was 
suspended.  The  congregation,  in  a  plain  resolution, 
stood  by  him,  and  there  was  no  division,  except  the 
withdrawal  of  a  few,  who  "went  out  from  us,  but  they 
were  not  of  us,  for  if  they  had  been  of  us,  they  would  no 
doubt  have  continued  with  us."  I.  John  2;  19.  Since 
then  the  Synod  has  revoked  all  action  taken  relative  to 
the  matter,  and  the  pastor  and  congregation  stand  fully 
vindicated.  Therefore,  for  this  cause,  the  Synod  can 
not  encourage  and  foster  any  divisions,  unless  they  be 
contrary  to  the  doctrine  wliicli  you  have  learned. 

Further,  it  is  well  to  inquire  about  the  late  action  of 
the  Synod  in  its  resolution  to  encourage  and  foster,  di- 
visions. Is  it  right,  or  is  it  wrong?  If  it  is  right,  then 
those  who  accept  and  divide  themselvs  from  the  body 
and  communion  of  the  old  mother  congregation,  are  do- 
ing that  which  is  according  to  Scripture,  and  therefore 
well  pleasing  to  God.  If  it  is  not  right,  then  those  who 
refuse  to  fall  in  with  the  divisions  and  offences  will  do 
right  if  they  avoid  them,  and  those  who  do  not  avoid 
thou  will  be  going  contrary  to  the  doctrine  which  they  have 
learned. 

The    Synod    preferred    no  charges   of   false   doctrine 


DIVISIONS.  5 

against  either  the  pastor  or  the  congregation.  There- 
fore, their  doctrine  must  be  right.  It  has  not  been  de- 
nied. In  has  not  even  been  called  into  question.  It 
was  even  asserted  upon  the  floor  of  Synod,  that  they  all 
hold  what  the  pastor  sfated  as  his  position,  and  it  was 
not  denied  by  a  single  man.  While  the  question  of 
causing,  or  fostering,  a  division  was  discussed,  one  pas- 
tor well  exclaimed:  "Must  I  beg  my  people  for  money 
to  send  a  man  to  St.  Stephen's  to  teach  what  Bro.  Grouse 
teaches!"  No  one  rebuked  him,  or  pretended  to  say  that 
the  pastor  is  teaching  false  doctrine  or  is  practicing 
things  contrary  to  the  Scripture  and  the  teaching  of  the 
Lutheran  Church,  and,  therefore,  we  must  send  a  man 
to  save  those  people  from  error,  and  that  there  must  be 
a  division  according  to  the  pure  doctrine  and  practice. 

These  things  being  so,  and  they  cannot  be  denied,  it 
surely  follows  that  somebody  is  causing  divisions  and  of- 
fences contrary  to  the  doctrine,  and  not  in  harmony  with 
it.  Thus  they  are  doing  wrong,  and  the  command  of 
the  text  is  plain — avoid  them. 

The  action  of  Synod  in  taking  up  and  providing  for  a 
division  in  this  congregation  is  simply  this: 

"That  if  this  statement  be  not  satisfactory  to  Synod 
that  we  recommend  that  said  petitioners  organize  them- 
selves into  a  congregation,  and  that  the  Executive  Com- 
mittee of  Missions  of  the  North  Carolina  Conference  of 
this  Synod  aid  them  in  securing  a  pastor." 

It  does  not  proceed  upon  the  ground  of  a  single  fault 
of  doctrine  on  the  part  of  either  the  pastor  or  congrega- 
tion, but  simply  because  the  statement  of  the  pastor 
alone  was  not  satisfactory  to  the  Synod  and  did  not  meet 
the  wants  of  said  petitioners.  The  congregation  was 
not  heard,  and  has  not  been  consulted.  Why  was  it  not 
what  was  wanted?     Evidently  because  the  pastor  stated 


6  DIVISIONS. 

that  he  would  not  cooperate  with  the  Synod  now,  and 
gave  his  reasons,  which  were,  in  substance,  that  he  was 
not  satisfied  with  certain  changes  made  by  the  Synod  in 
the  past,  which  affect,  as  he  conscientiously  believes,  its 
loyalty  to  the  sound  doctrine  and  true  practice  of  the 
Lutheran  Church,  and  also  because  of  its  fellowship 
and  co-operation  with  the  United  Synod  of  the  Lutheran 
Church  in  the  South  in  its  uncertain  and  often  erring 
course.  This  is  a  relation  which  is  not  satisfactory  to 
many  of  the  members  of  the  Tennessee  Synod  itself, 
because  in  their  consciences  they  are  aware  that  it  is  not 
according  to  "the  faith  which  was  once  delivered  unto 
the  saints,"  and  they  know  that  "whatsoever  is  not  of 
faith  is  sin."  According  to  the  text  and  other  Script- 
ure, this  refusal  of  the  pastor  is  not  a  good  cause  of  di- 
vision, and  some  of  the  members  of  the  Synod,  knowing 
it  well,  voted  against  it.  They  could  not  endorse  divis- 
ions and  offences  contrary  to  the  doctrine  which  they  be- 
lieve. 

Synodsand  conferences  are  simply  arrangements  made 
by  certain  portions  of  the  Church.  They  are  not  pro- 
vided for  and  enjoined  by  God's  word.  As  long  as  they 
assist  properly  in  the  work  of  the  Church,  and  "earnest- 
ly contend  for  the  faith  which  was  once  delivered  unto 
the  saints,"  Jude  3,  pastors  and  congregations  do  well  to, 
co-operate  with  them,  but  when  they  cause  divisions  and 
offences  contrary  to  the  doctrine  which  they  have  learned, 
they  do  wrong,  and  it  is  more  necessary  to  avoid  them, 
than  it  is  to  avoid  a  few,  because,  being  composed  of 
many,  their  influence  is  more  powerful.  This  being 
so  concerning  synods  and  conferences,  and  it  cannot  be 
denied  from  the  Bible,  a  refusal  on  the  part  of  a  pastor 
to  have  pulpit  and  altar  fellowship  with  them  for  a  time 
is  not  contrary   to  the   doctrine,    and  is  not  a  good  and 


DIVISIONS.  (7 

sufficient  cause  for  divisions  and  offences  contrary  to  the 
doctrine  in  any  congregation  or  body  of  God's  people. 

Another  thing  yet.       If  a  pastor  is  guilty  of  immoral 
conduct,  that  itself  is  contrary  to  sound  doctrine.     If  he 
is  admonished   and  will   not  repent  and  reform,    and  is 
fairly    tried    and    condemned    by    a    congregation  or   a 
Synod,  the  people  dare  not  hear  him,  but  must  separate 
him  from  their  community.     If  a  majority  of    a  congre- 
gation refuse  to   condemn  him,  but  cling  to  and   follow 
I  him  in  his  sin,   that    also  is  contrary  to  the  faith,  and  a 
division  from  him  and  his  adherents  would  not   be  a  di- 
vision  contrary    to    the    doctrine.     Is  there  a  case  of    this 
kind  among  us,  or  inTthe  Synod?     Let  each  one  lay  this 
to  heart,  because  it  will  come  home    sooner  or  later.     If 
God's  prophets  are  above  reptoach  and  sound  in  doctrine, 
the  people  should  beware  how    they    touch    them.     Ps. 
105,  15,     They  are  to  be  held,  as  they  really  are,  as  be- 
ing above  reproach,  so  long  as  the  people  do  not  admon- 
ish and  rebuke  them,  and  finally  bring  them    to  trial  in 
an  orderly  way.     They  are  only  human  beings  and    are- 
no  more  without  faults  than  many  other  human  beings, 
'but  only  when  they  have  been  admonished,    fairly  tried 
and  lawfully  condemned,    are  they  to  be  cast  out  or  for- 
saken.    Their  weaknesses  are   not  a  cause  for   division, 
and  especially  so,  before  they  have  been  pointed  out. 
Our  Duty. 

In  the  first  place  we  should  examine  these  things  that 
we  may  know  whether  they  are  right  or  wrong.  St. 
Paul  says:  "Examine  yourselves,  whether  ye  be  in  the 
faith;  prove  your  own  selves."  II.  Cor.  13,  5.  Exam- 
ine what  you  think  aboui  this  matter.  Prove  your  own 
selves  and  see  whether  what  you  think  and  what  you 
are  about  to  do  is  "in  the  faith,"  because  "whatsoever  is 
not  of  faith  is  sin."     Examine  vour  own  selves   whether 


8  DIVISIONS. 

what  you  would  like  to  have  and  do  is  right  or  wrong. 
What  you  may  think,  feel,  or  prefer  is  no  more  a  true 
test  in  this  matter  than  in  any  other  doctrine  or  work. 
What  God  teaches  and  shows  is  the  thing  necessary  for 
us  to  know,  and  by  that  we  are  to  decide. 

Therefore,  the  text  enjoins  upon  us  to  mark  certain 
ones,  and  tells  us  also  who  they  are.  We  are  besought 
to  mark  the  character  of  the  divisions  and  offences.  It  is 
not  said  that  we  shall  take  note  of  their  social  standing 
in  the  neighborhood,  or  their  opinions  about  the  affairs 
of  the  world,  such  as  their  politics,  how  they  vote  at 
elections,  or  any  of  the  many  things  which  do  not  nec- 
essarily affect  their  faith  and  their  relation  to  the  Church. 
These  are  not  good  causes  of  division,  however  much 
men  may  differ  in  regard  to  them.  But  their  doctrine 
is,  and  that  must  be  judged,  because  the  Scripture  says: 
"If  there  come  any  unto  you,  and  bring  not  this  doc- 
trine, receive  him  not  into  your  house,  neither  bid  him 
God  speed:  For  he  that  biddeth  him  God  speed  is  parta- 
ker of  his  evil  deeds."  II.  John  10,  11.  If  a  division 
springs  up.  we  are  bound,  by  tin's  Scripture,  to  mark 
those  who  cause  it,  if  it  is  contrary  to  the  doctrine  which 
we  have  /earned,  because  they  have  no  right  to  bring 
about  such  a  state  of  affairs.  Just,  as  we  have  no  right 
to  mark  them  on  account  of  social  and  political  opinions, 
so  have  they  no  right  to  cause  divisions  on  account  of 
such  things. 

Then  you  should  bear  in  mind  that  this  is  an  individ 
ual  responsibility.  You  must  believe  and  act  for  your- 
self. This  may  cost  you  much.  Jesus  himself  taught 
this  doctrine  in  the  following  words:  "For  from  hence- 
forth there  shall  be  five  in  one  house  divided,  three 
against  two,  and  two  against  three.  The  father  shall  be 
divided  against   the  son,  and  the  son  against  the  father; 


DIVISIONS.  9 

the  mother  against  the  daughter,  and  the  daughter 
against  the  mother;  the  mother-in-law  against  her  daugh- 
ter-in-law, and  the  daughter-in-law  against  her  mother- 
in-law."  Luke  12;  52,  53.  And  all  this  is  of  necessity, 
so  that  there  be  no  divisions  in  the  true  body  of  Christ, 
even  for  the  sake  of  the  most  precious  and  lovely  thing 
on  earth.  Divisions  and  offences  will  come,  but  each 
one  must  see  to  it  that  they  are  not  contrary  to  the  doc- 
trine, like  those  who  were  offended  at  Jesus  and  his  doc- 
trine, as  it  is  told  in  the  sixth  chapter  of  St.  John.  It  is 
a  serious  thing  to  the  individual  who  causes  offences. 
"Woe  unto  the  world  because  of  offences!  for  it  must 
needs  be  that  offences  come;  but  woe  to  that  man  by 
whom  the  offence  cometh."  Matt.  18;  7. 

And  right  here  let  us  beware  lest  we  be  discouraged 
by  the  outcry  of  men  that  we  are  the  cause  of  divisions 
and  offences,  so  that  they  may  shield  themselves  by  out- 
wardly seeking  to  throw  the  responsibility  upon  others. 
We  are  not  at  fault,  if  we  abide  in  the  doctrine  of  Christ. 
The  twelve  disciples  who  remained  with  Jesus  were  not 
the  cause  of  the  division,  but  those  were  guilty  who  went 
back  and  walked  no  more  with  him.  Paul  was  not  to 
blame  when  Peter  "withdrew  and  separated  himself, 
fearing  them  which  were  of  the  circumcision,"  Gal.  2; 
12,  but  Paul  "withstood  him  to  the  face,  because  he  was 
to  be  blamed,"  and  Peter  repented  and  returned,  not  be- 
ing willing  to  cause  a  division  contrary  to  the  common 
doctrine,  which  he  had  learned  as  well  as  Paul,  Luther 
was  not  the  cause  of  the  division  of  the  Church  in  his 
time,  but  the  pope  and  his  followers  caused  the  divisions 
and  offences  contrary  to  the  doctrine,  and  Luther  and  his 
people  obeyed  God  in  our  text,  and  avoided  them.  David 
Henkel  and  the  few  who  were  with  him  were  not  the 
cause  of    the  division  of  the  Lutheran   Church  in  this 


lO  DIVISIONS. 

country,  but  they  who  were  not  loyal  to  the  pure  doc- 
trine were  to  be  blamed.  And  so,  if  we  have  the  true 
doctrine,  and  we  are  sure  we  have,  and  the  Synod  does 
not  deny  it,  we  are  not  the  cause  of  the  division,  and  our 
duty  is  to  stand  firm  and  be  faithful  to  what  we  have 
learned.  Having  then  this  pure  doctrine,  and  honestly 
conforming  our  practice  to  it,  we  need  not  be  alarmed 
and  turned  from  the  right  way,  if  we  should  be  accused 
of  being  the  cause  of  the  division.  We  read  in  Acts  17, 
that  Paul  and  Silas  were  accused  of  turning  the  world 
upside  down,  but  they  were  faithful  in  the  pure  doctrine, 
and  the  accusation  was  false. 

But  not  only  are  we  to  investigate  the  causes  of  divis- 
ions and  offences,  and  mark  those  who  cause  them,  but 
we  are  to  avoid  them.  We  must  not  consent  to  and  fall 
in  with  them,  in  order  that  the  trouble  may  be  patched 
up,  so  that  in  this  way  there  may  be  no  division.  When 
they  cause  divisions  and  offences  contrary  to  the  doctrine, 
which  all  have  learned,  there  is  a  sad  want  of  agreement 
between  us  and  them,  and  how  "can  two  walk  together, 
except  they  be  agreed?"  Amos  3:  3.  The  division  is  de- 
plorable, but  those  who  make  it  without  a  doctrinal  reas- 
on are  to  be  blamed,  and  they  must  answer  to  God  forit. 
For  this  very  good  reason,  both  the  pastor  and  the  con- 
gregation have  refused  fellowship  with  the  Synod.  By 
an  outward  union  the  Synod,  as  a  body,  has  caused  a  di- 
vision with  us,  with  whom  it  claims  that  it  agrees  in 
doctrine.  It  should  not  condemn  us  because  we  refuse 
fellowship  for  this  same  reason  wrhich  moves  it,  especial- 
ly some  of  its  pastors  and  congregations,  to  refuse  to  co- 
operate with  the  United  Synod.  The  United  Synod 
does  not  condemn  pulpit  and  altar  fellowship  with  error- 
ists.  One  of  its  synods  has  even  voted  in  favor  of  open 
or  mixed  communion.       For  us  to  fellowship  those  who 


DIVISIONS.  M 

;lo  such  things  would  only  be  a  little  more  round-about 
way  of  doing  the  same  thing  ourselves.  No,  they  cause 
the  offence,  and  we  must  avoid  them,  by  refusing  fellow- 
ship directly  or  indirectly.  It  is  as  much  wrong  to  re- 
ceive and  conceal  stolen  goods  as  it  is  to  steal  them,  and 
so  it  would  be  as  much  wrong  for  us  to  fellowship  the 
man  or  synod  who  fellowships  those  of  the  contrary  and 
condemned  doctrine,  as  it  would  be  to  fellowship  them 
directly.  It  is  only  another  way  of  doing  it.  No,  we 
must  avoid  them,  and  we  must  therefore  avoid  this  divid- 
ing and  offending  movement  toward  such  indirect  fel- 
lowship of  error  and  those  who  continue  so  long  in  it, 
Therefore,  we  earnestly  warn  e,rery  member  of  this  con- 
gregation, and  we  beseech  each  and  every  one  to  consider 
well  the  great  responsibility  of  this  division,  and  espe- 
cially so,  since  there  is  no  good  and  sufficient  reason  for 
it. 

Now  which  course  will  you  take?  Will  you  take  your 
Bibles,  sit  down,  and  prayerfully  study  the  question,  or 
will  you  allow  those  to  lead  you,  who  may  have  only  a 
selfish  motive,  regardless  of  the  doctrine.  The  text 
teaches  that  they  who  do  such  things  must  have  a  selfish 
motive,  when  it  says  they  serve  their  own  belly,  that  is, 
seek  to  gratify  their  own  greed  to  gather  up  dollars  and 
cents  and  to  count  names.  Take  which  ever  side  you 
will,  please  remember  this,  that  you  will  be  held  ac- 
countable for  it. 

And  now  we  have  examined  and  summed  up  the  mat- 
ter, and  are  ready  to  commit  it  to  you.  In  the  light  of 
God's  word,  in  the  light  of  what  you  have  learned,  and 
in  the  light  of  the  Synod's  own  admission  and  action, 
this  division  is  wrong.  Whether  it  will  prosper,  or 
whether  it  will  perish,  no  one  can  tell,  But  its  prosper- 
ity, if  it  be  allowed   it,  will    not  prove   that  it   is  right. 


12  DIVISIONS. 

That  can  be  determined  by  God's  word  alone.  Wrong 
things  have  prospered  greatly  for  a  time.  The  Roman 
Catholics,  the  Mormons,  and  others  have  increased  in 
numbers  and  wealth,  but  these  successes  do  not  justify 
them  in  the  sight  of  God.  So  it  may  be  with  this  di- 
vision. 

On  the  other  hand,  those  who  cling  to  the  true  faith 
and  doctrine  should  expect  trouble  and  opposition.  But 
they  have  the  promises.  They  know  the  voice  of  their 
Good  Shepherd,  and,  while  they  follow  him  in  the  hu- 
miliation, however  dangei'ous  and  unpleasant  the  way, 
he  will  never  lose  them,  nor  will  the  Father  ever  suffer 
any  to  pluck  them  out  of  his  hand.  John  10;  28,  29. 
And  as  he  goes  forth  calling  them  by  name,  and  lead- 
ing them  in  and  out  to  find  pasture,  they  hear  him  say- 
ing: "Fear  not,  little  flock;  for  it  is  your  Father's  good 
pleasure  to  give  you  the  kingdom."  Luke  12;  32,  They 
goon,"  faint,  yet  pursuing,"  Judges  8;  4,  "growing 
in  grace,  and  in  the  knowledge  of  our  Lord  and  Savior 
Jesus  Christ,"  II.  Peter  3;  18,  50  that,  even  -while 
yet  camping  in  the  wilderness,  they  are  "persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principali- 
ties, nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."  Rom.  8;  38,  39,  and  in  the  end 
are  confident  and  bold  and  joyful  to  say:  "I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the 
faith:  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous  judge,  shall 
give  me  at  that  day:  and  not  to  me  only,  but  unto  all 
them  also  that  love  his  appearing."     II.  Tim.  4;  7,  8. 

Yea,  yea,  it  shall  be  so. 

4- 


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UNIVERSITY  OF  N.C.  AT  CHAPEL  Hit  I 


00032731919 


FOR  USE  ONLY  IN 
THE  NORTH  CAROLINA  COLLECTION 


Form  No.  A-368,  Rev.  8/95 


■ 


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